from a passage of a letter to a friend, in 1516. He says, "I desire to know what your soul is doing; whether, wearied at length of its own righteousness, it learns to refresh itself, and to rest in the righteousness of Christ. The temptation of presumption in our age is strong in many, and especially in those who labor to be just and good with all their might, and at the same time are ignorant of the righteousness of God, which in Christ is conferred upon us with a rich exuberance of gratuitous liberality." From this and many other passages of his writings at this period, we discover his advancing maturity in evangelical knowledge.

The following year, the work of reformation was publicly commenced by Luther. His qualifications for the work of a reformer were distinguished and pre-eminent. By nature he possessed a strong constitution, which had been preserved by temperance and labor. His genius was extraordinary; his memory vast and retentive; his magnanimity was undaunted by the greatest danger; his patience in supporting trials was invincible, and his labors were incredible. To these, as we have seen, were added the sincerest piety, and an intimate familiarity with the Word of God, whose doctrines of salvation he had learnt by experience, under the teaching of the Holy Spirit. Luther was not without imperfections; but his purity of manners was such as became the character of a religious reformer, and his life was a suitable illustration of his doctrine.

It is the custom of the Romish Church for men to confess their sins to the priest, for which he grants absolution. In discharging his duties as a priest, several members of the pastoral charge of Luther made confession of some atrocious offences. The usual discipline of the Church in such cases was appointed, to which they refused submission, because they had purchased indulgences from Tetzel. Luther, grieved at the iniquitous imposture, wrote to some neighboring prelates to put a stop to it: but they refused to interfere. Luther, therefore, in September 1517, published ninetyfive propositions, reprobating the impudence of Tetzel, and censuring the practice of selling indulgences, as unscriptural and scandalous.

11. The propositions of Luther, relating to the errors of the Church of Rome, were soon spread over all Germany, and were received with great applause. On the other hand, Tetzel becoming alarmed, not long after, published one hundred and six contra propositions; in which he attempted to refute the statements of Luther; and not content with doing this by virtue of his inquisitorial power, he directed the reformer's compositions to be publicly burned.

12. The controversy between Luther and Tetzel, the latter being aided by several others, continued for some time; but appears to have been regarded by Leo X. with much indifference. At length, however, perceiving the divisions it was causing, he summoned Luther to appear before him at Rome, within sixty days, to answer for his conduct. Luther, however, aware of the hazard of appearing at Rome, unprotected, appealed to Frederick the Wise, the elector of Saxony, who had openly espous ed his cause. The elector readily interposed, and, at length, obtained the consent of the pontiff, that the cause of Luther should be heard at Augsburg, in Germany, before cardinal Cajetan.

13. In Oct. 1518, Luther, having obtained a passport from the emperor Maximilian I., appeared before Cajetan, at Augsburg, where interviews took place between the parties, in all of which the haughty cardinal endeavored by frowns and menaces to compel the reformer to renounce his errors, and immediately to return to the bosom of the Church. At length. finding his judge inaccessible to reason and argument, Luther privately left Augsburg, and returning to Wittemberg, appealed from the pope, to a general council.

A more improper agent could not have been chosen to preside in this affair, than

Cajetan; who was an interested man, a Dominican, the avowed friend of Tetzel, and the implacable enemy of Luther.

At three several times, Luther appeared before Cajetan, and as often was exhorted to recant; which refusing to do, he was forbidden to come any more into the presence of the cardinal, unless he was disposed to humble himself to the dictates of "the holy Church."

At this juncture, it was rumored that the reformer was in danger, the cardinal having received commands to seize him. Luther, however, still waited several days, during which he repeatedly wrote to the cardinal, requesting a dismission, and urging the propriety of his being heard before a tribunal, better qualified to decide.

No reply being made to his communications, and the dangers evidently thickening about him, he resolved upon flight. A friendly senator ordering the gates to be privately opened for him, he mounted a horse which had been procured for him, and left the city.

Although but poorly prepared for such a journey, having neither "boots, spurs, nor sword," he pushed forward the whole day, with great rapidity. At night, when he dismounted, he was unable to stand, and fell upon the straw in the stable. Such was the conclusion of the conference at Augsburg.

14. The Roman pontiff, soon sensible of his imprudence, in intrusting a man of the fiery temper of Cajetan, with so delicate a commission, now endeavored to remedy his error, by employing Charles Miltitz, a Saxon knight, a man of more candor and impartiality, to converse with Luther, and, if possible, to induce him to submission and obedience.

In every

Meltitz was distinguished for his prudence, penetration, and dexterity. respect, he appeared well qualified for the execution of such a nice and critical commission. Leo X. sent him, therefore, into Saxony, to see the reformer. Sensible, however, of the influence which Frederick, the elector, might exercise in the affair, Leo directed Miltitz first to see the elector, and by way of propitiating his favor, he sent him the golden consecrated rose, which the pontiff's used to bestow on princes, as an uncommon mark of friendship and esteem. Frederick, however, received the boon with great indifference, and still maintained his strong attachment to the refor

mer.

15. The conference between Miltitz and Luther was conducted in such a manner, as, for a time, bid fair for an accommodation. But not exactly harmonizing, as to the manner in which the controversy should be settled, it was agreed that the matter should be referred to a German diet, and that, in the mean time, Luther should write a conciliatory and submissive letter to the pope.

The views of Luther on the subject of reformation were, doubtless, at this time, partial and circumscribed. He had, as yet, no intention of withdrawing from the Church of Rome. Had the pope been a man of real prudence-had he enjoined silence on the adversaries of Luther, as the reformer requested-had he corrected that gross abuse of Church authority, the sale of indulgences-Luther might have been restored to the bosom of the Church, as a dutiful son, and the reformation have been crushed in the bud. The letter which Luther wrote to the pope, says a Catholic writer, "was rather civil than humble,” for it gave not up one iota of the grand point, for which he was called in question.

It may be added in this place, respecting Tetzel, that he was abandoned by his friends, and fell a victim to disappointment and despair, ending his days as a fool.

16. The prospect of a reconciliation, so flattering at this time to the Romish party, was soon overcast, by a famous controversy, carried on at Leipzic, in the year 1519. The champion of the papal cause, in this dispute, was a doctor named Eckius, who challenged Carolstadt, the colleague and adherent of Luther, to try his strength with him, in a contest on the points in question.

Eckius, had himself formerly been the friend of Luther; but a thirst for fame, and a prospect of worldly advantage, had seduced him from the cause of truth. Relying on the force of his genius, he sought an opportunity to exhibit his theological skill. Accordingly, a challenge was presented to Carolstadt, a doctor of divinity, and archdeacon of Wittemberg, who was one of the first open defenders of Luther.

This challenge was readily accepted. The assembly convened to hear these champions, was exceedingly numerous and splendid. For six days, the contest was carried on, with much ability on both sides; but the superior eloquence and acumen of Eckius, seem to have afforded a temporary triumph to the enemies of the reformation.

17. The success of Eckius, in this discussion, emboldened him, next, to tender a challenge to Luther himself. The reformer was not backward in accepting it. In this second theological contest, which was continued ten days with uncommon ardor, Eckius appeared to much less advantage; and though both parties claimed the victory, it was apparent that the antagonist of Luther retired from the field, shorn of that glory, of which he boasted in the contest with Carolstadt.

Among the subjects of controversy, at this time, were the doctrines of purgatory, and indulgences; the nature of repentance and the remission of sins; and particularly the foundation of the supremacy of the Roman pontiffs. So forcibly was Eckius impressed with the reasoning of Luther, and especially with the neat and well digested order in which his materials were arranged, that he was compelled to acknowledge, before a splendid audience, the qualifications and attainments of his opponent.

18. The controversy at Leipsic was the means of bringing forward a powerful auxiliary to the cause of the reformation, in the person of Philip Melancthon, at this time professor of Greek in the university of Wittemberg. This great man being present at the public dispute, between Eckius and Luther, appears, at this time, to have become settled as to the justness of the principles of the reformation, and to have enlisted himself, as the powerful coadjutor of the Saxon reformer.

Melancthon was, at this time, only twenty-three years old, yet, even at this early age, his talents, attainments, and piety, appear to have commanded universal respect. Hence, he was eminently prepared to embrace with cordiality the great doctrines of the reformation. This he did with the most pious sincerity, and proved himself to be among the most powerful instruments of the work of reform. In his character, he was widely different from Luther, possessing not his intrepidity and decision; yet, in the day of real danger, he was not destitute of courage, resolution, and fortitude. As an assistant to Luther, he was of great service; but was doubtless more suited to the peaceable state of the Church, than to times of difficulty and turbulence.

A short time before his death, Melancthon wrote the reasons why he wished to leave this world, and enter heaven. Among others, he expressed the following:-"I shall cease from sin-I shall be freed from the vexatious disputes of divines-I shall come to the light-I shall see God-I shall look upon the Son of God—I shall learn those mysteries which I could not understand in this life." To his anxious attendants, inquiring if he wished any thing, he replied, "Nothing but heaven," and begged they would not disturb his delightful repose. He died 1560.

19. About this time, (A. D. 1519,) the reformation received still further support, in a good work which was begun by Zuinglius, a canon of Zurich in Switzerland; who boldly resisted the sale of indulgences in that country, in a way similar to what Luther had done in Germany; thus laying the foundation of that noble superstructure of Gospel liberty, which afterwards adorned the cantons of the Helvetic republic.

Zuinglius was a man of extensive learning and uncommon sagacity, accompanied with the most heroic intrepidity and resolution. From his early years, he had been shock. ed at several of the superstitious practices of the Church of Rome; and even before the

name of Luther was known in Switzerland, had called in question the supremacy of the pope. In the year 1519, it appears this great man took an open and resolute stand against the sale of indulgences; and this was the first remarkable event that prepared the way for the reformation among the Helvetic cantons. His noble efforts were seconded by some other learned men, educated in Germany, who became his colleagues and the companions of his labors; and who, jointly with him, succeeded so far in removing the credulity of a deluded people, that the pope's supremacy was rejected in the greatest part of Switzerland.

The cantons of Zurich, Basil, Berne, Schaffhausen, and also parts of Aphenzel and Glaris, having embraced the reformation, were obnoxious to the nine popish cantons, who took up arms to compel them to return to the Catholic Church. They were resisted by the troops of the reformed party. Zuinglius accompanied them as chaplain, in 1531, and fell in one of their engagements. The papists found him lying among the wounded, with eyes uplifted to heaven; and, as he would not comply with their wishes, to confess to the virgin Mary, they murdered him. The same year, many having perished on both sides by the sword, a peace was concluded on the condition that each canton should retain its own form of religion. The celebrated Helvetic confession of faith was prepared and adopted by their synod in 1566.

Zuinglius was succeeded in the Church of Zurich by Bullinger, a man worthy of that age. After laboring for the faith of Christ, he died in the assured hope of glory, in 1575. Death approaching, among other delightful things, he said, "I rejoice exceedingly to be taken from this corrupt age, to get to my Savior Christ. I am sure that I shall see my Savior Christ, the saints, patriarchs, prophets, apostles, and all the holy men who have lived from the beginning of the world. Since I am sure to partake of their felicity, why should not I be willing to die, to enjoy their perpetual society in glory?"

20. Upon the defeat of Eckius, mentioned in Sec. 18, he immediately repaired to Rome, where uniting with Cajetan, and some others, Leo X. was prevailed upon to issue his bulls (15th of June, 1520) against Luther; in which his heresies were pointedly condemned, his writings ordered to be burnt, and he, on pain of final excommunication, summoned to retract his errors, and, within sixty days, to cast himself on the sovereign mercy of the Roman court.

21. On receiving this rash sentence, Luther was at no loss what to do. The die was cast; and reconciliation was hopeless. He could no longer hesitate to withdraw from the Church of Rome. Accordingly, in testimony of his purpose, on the 10th of December, 1520, having directed a pile of wood to be erected without the walls of Wittemberg, in the presence of a numerous assemblage of spectators, he laid the bull of excommunication on the pile, and placing fire beneath it, reduced the whole to ashes.

By this, he declared to the world, in a manner the most emphatic, that he was no longer a subject of the Roman pontiff; and would no longer submit to his authority. This decided step so excited the displeasure of the exasperated pontiff, that in less than a month, the sentence of excommunication sounded forth from the vatican; but the day of trembling was past. Before this, Luther had ceased to belong to the Church of Rome; he therefore heard the distant thunder without dismay.

22. The emperor Maximilian I. dying in 1519, was succeeded by his grandson, the celebrated Charles V. On his accession, Leo reminded him of his obligation to support the interests of the Catholic Church, and attempted to persuade him to proceed with the greatest rigor against Luther.

23. The situation of Charles, at this time, was, in several respects, perplexing. He wished to secure the friendship of the Roman pontiff, but at the same time was under great obligations to Frederick the Wise,

the patron of Luther, by whose influence he had attained to the imperial crown of Germany. He seems, therefore, to have adopted a middle course. To please the pope, he consented to the burning of Luther's writings; to quiet the elector, he refused to inflict any punishment upon the reformer; but agreed that the whole subject should be reserved for the consideration of a general diet, which he ordered to be held at Worms, in the year 1521, and before which he summoned Luther to

appear.

This diet was the general assembly of the German empire, and was composed of all its princes, archbishops and bishops, besides numerous abbots. It took cognizance of all momentous concerns, as well those of an ecclesiastical, as those of a secular nature.

The friends of Luther, upon his receiving the summons of the emperor, were greatly concerned for his personal safety. Through the influence of his friend Frederick, he received a passport signed by the emperor, to Worms, and again in return to Wittemberg. His friends, notwithstanding this, were filled with melancholy forebodings; but the mind of the reformer, trusting, as he did, in the righteousness of his cause, in the protection of God, was not to be intimidated. With his characteristic intrepidity, he said, that "if he met as many devils at Worms, as there were tiles upon the houses, he would not be deterred."

On the 16th of April, he entered Worms. When his arrival was announced, a great multitude flocked about his carriage, on descending from which, he exclaimed aloud, "God will be on my side."

The reception which Luther met with at Worms, from the people, must have imparted the highest pleasure. Immense crowds daily flocked to see him; and his apartments were constantly filled with visitors of the highest rank. In short, he was looked upon as a prodigy of wisdom, and respected as one who was born to enlighten the understandings of mankind and direct their sentiments. Luther lodged near the elector of Saxony, and the day after his arrival was conducted to the diet by the marshals of the empire.

24. On his appearance before the diet, Luther was permitted to plead his cause, which he did with singular ability in a speech of two hours, first in German and then in Latin. Great efforts were made by the members of the diet to induce him to renounce his opinions, and return to the Church; but finding him incorrigible, Charles ordered him to depart from Worms. Soon after which, the diet declared him a heretic and an outlaw.

With his stores of learning and apostolic courage, in the presence of the emperor and the imperial princes, Luther defended his principles and writings, confirining them by the testimonies of the Word of God. He delivered his defence before the assembly, first in the German language, and again, by their command, in Latin. In vain were both arguments and arts employed to induce him to submit to the pope, as he firmly declined to give up a single point, unless he were convinced of its error by the plain declarations of the Holy Scriptures. The emperor could not be prevailed upon to sacrifice his honor in violating his passport granted to Luther, though greatly urged to it by the prelates. Charles referred them to the perfidious conduct of the emperor Sigismund, in the case of Huss; and, by his authority, Luther was permitted to depart from the city: yet, either from a superstitious or political regard to the pope,

the diet condemned him as an obstinate heretic.

25. Luther was now in danger, which being perceived by his friend the elector of Saxony, the latter took measures to conceal him, for ten months, in the castle of Wartberg, commissioning some persons, whom he could trust, to seize the reformer, on his return to Wittemberg, and to convey him to the above castle, as a place of safety.